If what was stolen is actually found alive in his possession--whether ox or donkey or sheep--he must pay back double. If what was stolenThis phrase introduces the scenario of theft, a common issue in ancient societies, including Israel. The Hebrew word for "stolen" is "גָּנַב" (ganav), which implies taking something secretly or deceitfully. The law here addresses the moral and social implications of theft, emphasizing the importance of restitution and justice in maintaining community harmony. is actually found alive
The condition that the stolen property is "found alive" indicates the possibility of recovery and restoration. In ancient Israel, livestock was a significant asset, and finding them alive meant the owner could regain their livelihood. This reflects God's concern for both justice and mercy, allowing for the restoration of what was lost. in his possession
The phrase "in his possession" underscores the responsibility of the thief. The Hebrew word "בְּיָדוֹ" (beyado) literally means "in his hand," signifying control or ownership. This highlights the accountability of the individual who has taken what does not belong to them, reinforcing the biblical principle that one must answer for their actions. whether ox or donkey or sheep
These animals were vital to the agrarian economy of ancient Israel, serving as sources of labor, transportation, and sustenance. The specific mention of "ox," "donkey," and "sheep" illustrates the comprehensive nature of the law, covering various types of livestock. This reflects the practical application of God's law to everyday life, ensuring fairness and protection for all property. he must pay back double
The requirement to "pay back double" serves as both a deterrent and a means of restitution. The Hebrew word "שָׁלַם" (shalam) means to make whole or complete, indicating that the thief must go beyond mere return to compensate for the loss and inconvenience caused. This principle of restitution is rooted in the justice of God, who desires restoration and reconciliation within the community. It also reflects the biblical theme of repentance and making amends, encouraging individuals to take responsibility for their wrongs and seek to restore what has been broken. Persons / Places / Events 1. MosesThe author of Exodus, who received the Law from God on Mount Sinai and delivered it to the Israelites. 2. IsraelitesThe recipients of the Law, God's chosen people, who were being formed into a nation with a distinct legal and moral code. 3. Mount SinaiThe place where God gave the Law to Moses, including the civil and moral laws found in Exodus. 4. ThiefThe individual who has stolen livestock and is subject to the restitution laws outlined in this passage. 5. Livestock (Ox, Donkey, Sheep)Common forms of wealth and livelihood in ancient Israel, representing significant economic value. Teaching Points Principle of RestitutionThe law requires not just the return of stolen property but additional compensation, highlighting the importance of justice and making amends. Value of IntegrityThis law underscores the value God places on honesty and integrity in personal and community relationships. Community ResponsibilityThe law serves to protect the community by deterring theft and ensuring that wrongs are righted, promoting social harmony. God's JusticeThe requirement to repay double reflects God's justice, which is both corrective and restorative, aiming to restore relationships and trust. Moral AccountabilityThis passage reminds believers of their moral accountability before God and others, encouraging them to live righteously. Bible Study Questions 1. How does the principle of restitution in Exodus 22:4 reflect God's character and His desire for justice? 2. In what ways can the concept of restitution be applied in modern-day situations where wrongs have been committed? 3. How does the requirement to repay double serve as a deterrent to theft, and what does this teach us about the consequences of sin? 4. Compare the restitution laws in Exodus with the account of Zacchaeus in Luke 19:8. What similarities and differences do you observe? 5. How can we, as Christians, ensure that we are living with integrity and honesty in our personal and professional lives? Connections to Other Scriptures Leviticus 6:1-5This passage expands on the theme of restitution, detailing the process and requirements for making amends for theft or deceit. Proverbs 6:30-31These verses discuss the consequences of theft and the requirement for restitution, emphasizing the moral and ethical implications. Luke 19:8Zacchaeus' account illustrates the principle of restitution in the New Testament, where he offers to repay those he defrauded fourfold. People MosesPlaces Mount SinaiTopics Actually, Alive, Animal, Ass, Bloodguilt, Certainly, Donkey, Double, Ox, Pay, Possession, Property, Repayeth, Restore, Risen, Sheep, Stole, Stolen, Theft, Twice, Value, Whatever, WhetherDictionary of Bible Themes Exodus 22:4 4633 donkey Exodus 22:1-4 5555 stealing Exodus 22:1-5 6206 offence Exodus 22:1-17 5492 restitution Exodus 22:3-9 5483 punishment Exodus 22:3-15 5264 compensation Library Excursus on Usury.
The famous canonist Van Espen defines usury thus: "Usura definitur lucrum ex mutuo exactum aut speratum;" [96] and then goes on to defend the proposition that, "Usury is forbidden by natural, by divine, and by human law. The first is proved thus. Natural law, as far as its first principles are concerned, is contained in the decalogue; but usury is prohibited in the decalogue, inasmuch as theft is prohibited; and this is the opinion of the Master of the Sentences, of St. Bonaventura, of St. Thomas …
Philip Schaff—The Seven Ecumenical CouncilsParable of the Importunate Widow.
^C Luke XVIII. 1-8. ^c 1 And he spake a parable unto them to the end that they ought always to pray, and not to faint; 2 saying, There was in a city a judge, who feared not God, and regarded not man [an utterly abandoned character]: 3 and there was a widow in that city; and she came oft unto him, saying, Avenge me of [rather, Do justice to me as to] mine adversary. [In Scripture language widowhood is symbolic of defenselessness (Ex. xxii. 22-24; Deut. x. 18; xxvii. 19; Mal. iii. 5; Mark xii. 40), …
J. W. McGarvey—The Four-Fold Gospel Ciii. Zacchæus. Parable of the Pounds. Journey to Jerusalem.
(Jericho.) ^C Luke XIX. 1-28. ^c 1 And he entered and was passing through Jericho. [This was about one week before the crucifixion. Jericho is about seven miles from the Jordan and about seventeen and a half from Jerusalem.] 2 And behold, a man called by name Zacchaeus; and he was a chief publican, and he was rich. [See p. 76. It is probable that Zacchæus was a sub-contractor under some Roman knight who had bought the privilege of collecting taxes at Jericho, or perhaps the privilege of all …
J. W. McGarvey—The Four-Fold Gospel Epistle Xl. To Mauricius Augustus.
To Mauricius Augustus. Gregory to Mauricius, &c. The Piety of my Lords in their most serene commands, while set on refuting me on certain matters, in sparing me has by no means spared me. For by the use therein of the term simplicity they politely call me silly. It is true indeed that in Holy Scripture, when simplicity is spoken of in a good sense, it is often carefully associated with prudence and uprightness. Hence it is written of the blessed Job, The man was simple and upright (Job i. 1). …
Saint Gregory the Great—the Epistles of Saint Gregory the Great Appeal to the Christian Women of the South
BY A.E. GRIMKE. "Then Mordecai commanded to answer Esther, Think not within thyself that thou shalt escape in the king's house more than all the Jews. For if thou altogether holdest thy peace at this time, then shall there enlargement and deliverance arise to the Jews from another place: but thou and thy father's house shall be destroyed: and who knoweth whether thou art come to the kingdom for such a time as this. And Esther bade them return Mordecai this answer:--and so will I go in unto the king, …
Angelina Emily Grimke—An Appeal to the Christian Women of the South Epistle xvii. To Felix, Bishop of Messana.
To Felix, Bishop of Messana. To our most reverend brother, the Bishop Felix, Gregory, servant of the servants of God [246] . Our Head, which is Christ, to this end has willed us to be His members, that through His large charity and faithfulness He might make us one body in Himself, to whom it befits us so to cling that, since without Him we can do nothing, through Him we may be enabled to be what we are called. From the citadel of the Head let nothing divide us, lest, if we refuse to be His members, …
Saint Gregory the Great—the Epistles of Saint Gregory the Great Feast of the Dedication. The Jews Attempt to Stone Jesus and He Retires to Peræa.
(Jerusalem and Beyond Jordan.) ^D John X. 22-42. ^d 22 And it was the feast of the dedication at Jerusalem: 23; it was winter; and Jesus walked in the temple in Solomon's porch. [The feast of dedication was one of eight days' duration and began upon the 25th Chisleu, which, according to the calculation of M. Chevannes, fell upon the nineteenth or twentieth of December, a.d. 29. The feast was kept in honor of the renovation and purification of the temple in the year b.c. 164, after it had been desecrated …
J. W. McGarvey—The Four-Fold Gospel A Summary of the Christian Life. Of Self-Denial.
The divisions of the chapter are,--I. The rule which permits us not to go astray in the study of righteousness, requires two things, viz., that man, abandoning his own will, devote himself entirely to the service of God; whence it follows, that we must seek not our own things, but the things of God, sec. 1, 2. II. A description of this renovation or Christian life taken from the Epistle to Titus, and accurately explained under certain special heads, sec. 3 to end. 1. ALTHOUGH the Law of God contains …
Archpriest John Iliytch Sergieff—On the Christian Life Jesus' Last Public Discourse. Denunciation of Scribes and Pharisees.
(in the Court of the Temple. Tuesday, April 4, a.d. 30.) ^A Matt. XXIII. 1-39; ^B Mark XII. 38-40; ^C Luke XX. 45-47. ^a 1 Then spake Jesus ^b 38 And in his teaching ^c in the hearing of all the people he said unto ^a the multitudes, and to his disciples [he spoke in the most public manner], 2 saying, ^c 46 Beware of the scribes, ^a The scribes and the Pharisees sit on Moses' seat: 3 all things whatsoever they bid you, these do and observe: but do not ye after their works: for they say, and do not. …
J. W. McGarvey—The Four-Fold Gospel Circumcision, Temple Service, and Naming of Jesus.
(the Temple at Jerusalem, b.c. 4) ^C Luke II. 21-39. ^c 21 And when eight days [Gen. xvii. 12] were fulfilled for circumcising him [The rite was doubtless performed by Joseph. By this rite Jesus was "made like unto his brethren" (Heb. ii. 16, 17); that is, he became a member of the covenant nation, and became a debtor to the law--Gal. v. 3] , his name was called JESUS [see Luke i. 59], which was so called by the angel before he was conceived in the womb. [Luke i. 31.] 22 And when the days of their …
J. W. McGarvey—The Four-Fold Gospel The Development of the Earlier Old Testament Laws
[Sidenote: First the principle, and then the detailed laws] If the canon of the New Testament had remained open as long as did that of the Old, there is little doubt that it also would have contained many laws, legal precedents, and ecclesiastical histories. From the writings of the Church Fathers and the records of the Catholic Church it is possible to conjecture what these in general would have been. The early history of Christianity illustrates the universal fact that the broad principles are …
Charles Foster Kent—The Origin & Permanent Value of the Old Testament The Blessing of Jacob Upon Judah. (Gen. Xlix. 8-10. )
Ver. 8. "Judah, thou, thy brethren shall praise thee; thy hand shall be on the neck of thine enemies; before thee shall bow down the sons of thy father. Ver. 9. A lion's whelp is Judah; from the prey, my son, thou goest up; he stoopeth down, he coucheth as a lion, and as a full-grown lion, who shall rouse him up? Ver. 10. The sceptre shall not depart from Judah, nor lawgiver from between his feet, until Shiloh come, and unto Him the people shall adhere." Thus does dying Jacob, in announcing …
Ernst Wilhelm Hengstenberg—Christology of the Old Testament The Eighth Commandment
Thou shalt not steal.' Exod 20: 15. AS the holiness of God sets him against uncleanness, in the command Thou shalt not commit adultery;' so the justice of God sets him against rapine and robbery, in the command, Thou shalt not steal.' The thing forbidden in this commandment, is meddling with another man's property. The civil lawyers define furtum, stealth or theft to be the laying hands unjustly on that which is another's;' the invading another's right. I. The causes of theft. [1] The internal causes …
Thomas Watson—The Ten Commandments Exodus
The book of Exodus--so named in the Greek version from the march of Israel out of Egypt--opens upon a scene of oppression very different from the prosperity and triumph in which Genesis had closed. Israel is being cruelly crushed by the new dynasty which has arisen in Egypt (i.) and the story of the book is the story of her redemption. Ultimately it is Israel's God that is her redeemer, but He operates largely by human means; and the first step is the preparation of a deliverer, Moses, whose parentage, …
John Edgar McFadyen—Introduction to the Old Testament Links Exodus 22:4 NIVExodus 22:4 NLTExodus 22:4 ESVExodus 22:4 NASBExodus 22:4 KJV
Exodus 22:4 Commentaries
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